sutta » dn » Dīgha Nikāya 23

Pāyāsisutta

With Pāyāsi

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari.
At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā.

Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.
He stayed in the grove of Indian Rosewood to the north of Setavyā.

Tena kho pana samayena pāyāsi rājañño setabyaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.

1. Pāyāsirājaññavatthu
1. On Pāyāsi

Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now at that time Pāyāsi had the following harmful misconception:

“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
“There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”

Assosuṁ kho setabyakā brāhmaṇagahapatikā:
The brahmins and householders of Setavyā heard,

“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.
“It seems the ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.

Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca.
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.
It’s good to see such perfected ones.”

Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanaṁ.
Then, having departed Setavyā, they formed into companies and headed north to the grove.

Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upagato hoti.
Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap.

Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṁsapāvanaṁ,
He saw the brahmins and householders heading north towards the grove,

disvā khattaṁ āmantesi:
and addressed his butler,

“kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan”ti?
“My butler, why are the brahmins and householders heading north towards the grove?”

“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.
“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.

Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti.
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’

Tamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti.
They’re going to see that Kassapa the Prince.”

“Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṁ vadehi:
“Well then, go to the brahmins and householders and say to them:

‘pāyāsi, bho, rājañño evamāha—
‘Sirs, the chieftain Pāyāsi asks

āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti.
you to wait, as he will also go to see the ascetic Kassapa the Prince.’

Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti:
Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds—

Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
for none of these things are true!”

“Evaṁ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca:
“Yes, sir,” replied the butler, and did as he was asked.

“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti.

Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.

Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu;
Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent.

appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu;

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu.

Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu.

Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

2. Natthikavāda
2. Nihilism

Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca:
Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince,

“ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī:
“Mister Kassapa, this is my doctrine and view:

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”

“Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā.
“Chieftain, may I never see or hear of anyone holding such a doctrine or view!

Kathañhi nāma evaṁ vadeyya:
For how on earth can anyone say such a thing?

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?

2.1. Candimasūriyaupamā
2.1. The Simile of the Moon and Sun

Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi.
Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, rājañña,
What do you think, chieftain?

ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti?
Are the moon and sun in this world or the other world? Are they gods or humans?”

“Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti.
“They are in the other world, Mister Kassapa, and they are gods, not humans.”

“Imināpi kho te, rājañña, pariyāyena evaṁ hotu—
“By this method it ought to be proven that

itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

“Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṁ hoti:
“Is there a method by which you can prove what you say?”

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?

“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
“There is, Mister Kassapa.”

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.
“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.

Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.

Yadāhaṁ jānāmi:
When I know that

‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
they will not recover from their illness, I go to them and say,

‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘Sirs, there are some ascetics and brahmins who have this doctrine and view:

“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
“Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.
You do all these things.

Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti.
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell.

Sace, bho, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyātha, yena me āgantvā āroceyyātha:
If that happens, sirs, come and tell me that

“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.

Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’

Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.
They agree to this. But they don’t come back to tell me, nor do they send a messenger.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is the method by which I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

2.2. Coraupamā
2.2. The Simile of the Bandit

“Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, rājañña,
What do you think, chieftain?

idha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ:
Suppose they were to arrest a bandit, a criminal and present him to you, saying,

‘ayaṁ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.

imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Te tvaṁ evaṁ vadeyyāsi:
Then you’d say to them,

‘tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṁ chindathā’ti.
‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’

Te ‘sādhū’ti paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṁ.
Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution.

Labheyya nu kho so coro coraghātesu:
Could that bandit get the executioners to wait, saying,

‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun”ti?
‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”

“Na hi so, bho kassapa, coro labheyya coraghātesu:

‘āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.

Atha kho naṁ vippalapantasseva coraghātā sīsaṁ chindeyyun”ti.
“They’d just chop off his head.”

“So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati:
“So even a human bandit couldn’t get his human executioners to stay his execution.

‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.

Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu:
What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying,

‘āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema:
‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that

“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti?
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’?

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṁ hoti:
“Is there a method by which you can prove what you say?”

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?

“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
“There is, Mister Kassapa.”

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.

Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.

Yadāhaṁ jānāmi:
When I know that

‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
they will not recover from their illness, I go to them and say,

‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘Sirs, there are some ascetics and brahmins who have this doctrine and view:

“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.
You do all these things.

Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti.
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.

Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha, yena me āgantvā āroceyyātha:
If that happens, sirs, come and tell me that

“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
there is an afterlife.

Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’

Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.
They agree to this. But they don’t come back to tell me, nor do they send a messenger.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is the method by which I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.3. Gūthakūpapurisaupamā
2.3. The Simile of the Sewer

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ nimuggo assa.
Suppose there were a man sunk over his head in a sewer.

Atha tvaṁ purise āṇāpeyyāsi:
Then you were to order someone

‘tena hi, bho, taṁ purisaṁ tamhā gūthakūpā uddharathā’ti.
to pull him out of the sewer,

Te ‘sādhū’ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ.
and they’d agree to do so.

Te tvaṁ evaṁ vadeyyāsi:
Then you’d tell them to

‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā’ti.
carefully scrape the dung off that man’s body with bamboo scrapers,

Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ.
and they’d agree to do so.

Te tvaṁ evaṁ vadeyyāsi:
Then you’d tell them to

‘tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭethā’ti.
carefully scrub that man’s body down with pale clay three times,

Te tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ.
and they’d do so.

Te tvaṁ evaṁ vadeyyāsi:
Then you’d tell them to

‘tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā’ti.
smear that man’s body with oil, and carefully wash him down with fine paste three times,

Te taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ.
and they’d do so.

Te tvaṁ evaṁ vadeyyāsi:
Then you’d tell them to

‘tena hi, bho, tassa purisassa kesamassuṁ kappethā’ti.
dress that man’s hair and beard,

Te tassa purisassa kesamassuṁ kappeyyuṁ.
and they’d do so.

Te tvaṁ evaṁ vadeyyāsi:
Then you’d tell them to

‘tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upaharathā’ti.
provide that man with costly garlands, makeup, and clothes,

Te tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ.
and they’d do so.

Te tvaṁ evaṁ vadeyyāsi:
Then you’d tell them to

‘tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti.
bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation,

Te taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṁ.
and they’d do so.

Taṁ kiṁ maññasi, rājañña,
What do you think, chieftain?

api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṁ gūthakūpe nimujjitukāmatā assā”ti?
Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the royal longhouse. Would he want to dive back into that sewer again?”

“No hidaṁ, bho kassapa”.
“No, Mister Kassapa.

“Taṁ kissa hetu”?
Why is that?

“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti.
Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”

“Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca.
“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such.

Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati.
The smell of humans reaches the gods even a hundred leagues away.

Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti:
What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?
there is an afterlife?

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo …pe…
“Can you prove it?”

“atthi, bho kassapa, pariyāyo …pe…
“I can.”

yathā kathaṁ viya, rājaññāti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā,
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on.

te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.

Yadāhaṁ jānāmi:
When I know that

‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
they will not recover from their illness, I go to them and say,

‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘Sirs, there are some ascetics and brahmins who have this doctrine and view:

“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan”ti.
“Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.”

Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.
You do all these things.

Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ.
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the Thirty-Three.

Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha devānaṁ tāvatiṁsānaṁ sahabyataṁ, yena me āgantvā āroceyyātha:
If that happens, sirs, come and tell me that

“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
there is an afterlife.

Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’

Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.
They agree to this. But they don’t come back to tell me, nor do they send a messenger.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is how I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.4. Tāvatiṁsadevaupamā
2.4. The Simile of the Gods of the Thirty-Three

“Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṁ byākareyyāsi.
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.

Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ.
A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty-Three have a lifespan of a thousand such years.

Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ.
Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things.

Sace pana tesaṁ evaṁ bhavissati:
If they think,

‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma:
‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that

“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
there is an afterlife.’

Api nu te āgantvā āroceyyuṁ—
Would they come back to tell you that

itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?
there is an afterlife?”

“No hidaṁ, bho kassapa.
“No, Mister Kassapa.

Api hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma.
For I would be long dead by then.

Ko panetaṁ bhoto kassapassa āroceti:
But Mister Kassapa, who has told you

‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā.
that the gods of the Thirty-Three exist, or that they have such a long life span?

Na mayaṁ bhoto kassapassa saddahāma:
I don’t believe you.”

‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.

2.5. Jaccandhaupamā
2.5. Blind From Birth

“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye.
“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.

So evaṁ vadeyya:
They’d say,

‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī.
‘There’s no such thing as dark and bright sights, and no-one who sees them.

Natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī.
There’s no such thing as blue,

Natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī.
yellow,

Natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī.
red,

Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī.
magenta,

Natthi samavisamaṁ, natthi samavisamassa dassāvī.
even and uneven ground,

Natthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī.
stars,

Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.
moon and sun, and no-one who sees these things.

Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti.
I don’t know it or see it, therefore it doesn’t exist.’

Sammā nu kho so, rājañña, vadamāno vadeyyā”ti?
Would they be speaking rightly?”

“No hidaṁ, bho kassapa.
“No, Mister Kassapa.

Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī.
There are such things as dark and bright sights, and one who sees them.

Atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī …pe…
And those other things are real, too, as is the one who sees them.

atthi samavisamaṁ, atthi samavisamassa dassāvī.

Atthi tārakāni rūpāni, atthi tārakānaṁ rūpānaṁ dassāvī.

Atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī.
So it’s not right to say this:

‘Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti.
‘I don’t know it or see it, therefore it doesn’t exist.’”

Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti.

“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi.
“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile.

Ko panetaṁ bhoto kassapassa āroceti:

‘atthi devā tāvatiṁsā’ti vā, ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā?

Na mayaṁ bhoto kassapassa saddahāma:

‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.

“Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā.
You can’t see the other world the way you think, with the eye of the flesh.

Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti.
There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance.

Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike.
With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn.

Evañca kho, rājañña, paro loko daṭṭhabbo;
That’s how to see the other world,

na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā.
not how you think, with the eye of the flesh.

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo …pe…
“Can you prove it?”

atthi, bho kassapa, pariyāyo …pe…
“I can.”

yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle.
“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain.

Tassa mayhaṁ, bho kassapa, evaṁ hoti—
I think to myself,

sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ:
‘If those ascetics and brahmins knew that

‘ito no matānaṁ seyyo bhavissatī’ti.
things were going to be better for them after death,

Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ.
they’d drink poison, slit their wrists, hang themselves, or throw themselves off a cliff.

Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti:
They mustn’t know that

‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti.
things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is the method by which I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.6. Gabbhinīupamā
2.6. The Simile of the Pregnant Woman

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ.
Once upon a time, a certain brahmin had two wives.

Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā.
One had a son ten or twelve years of age, while the other was pregnant and about to give birth.

Atha kho so brāhmaṇo kālamakāsi.
Then the brahmin passed away.

Atha kho so māṇavako mātusapattiṁ etadavoca:
So the youth said to his mother’s co-wife,

‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;
‘Madam, all the wealth, grain, silver, and gold is mine,

natthi tuyhettha kiñci.
and you get nothing.

Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.
Transfer to me my father’s inheritance.’

Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca:
But the brahmin lady said,

‘āgamehi tāva, tāta, yāva vijāyāmi.
‘Wait, my dear, until I give birth.

Sace kumārako bhavissati, tassapi ekadeso bhavissati;
If it’s a boy, one portion shall be his.

sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti.
If it’s a girl, she will be your reward.’

Dutiyampi kho so māṇavako mātusapattiṁ etadavoca:
But for a second time,

‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;

natthi tuyhettha kiñci.

Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.

Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca:

‘āgamehi tāva, tāta, yāva vijāyāmi.

Sace kumārako bhavissati, tassapi ekadeso bhavissati;

sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti.

Tatiyampi kho so māṇavako mātusapattiṁ etadavoca:
and a third time, the youth insisted that the entire inheritance must be his.

‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;

natthi tuyhettha kiñci.

Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.

Atha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ opādesi:
So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking,

‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti.
‘Until I give birth—whether it’s a boy or a girl!’

Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi.
She destroyed her own life and that of the fetus, as well as any wealth.

Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto;
Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster,

seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī.
just like that brahmin lady.

Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti;
Good ascetics and brahmins don’t force what is unripe to ripen;

api ca paripākaṁ āgamenti.
rather, they wait for it to ripen.

Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena.
For the life of clever ascetics and brahmins is beneficial.

Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
So long as they remain, good ascetics and brahmins create much merit, and act for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo …pe…
“Can you prove it?”

atthi, bho kassapa, pariyāyo …pe…
“I can.”

yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,

‘ayaṁ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.

imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Tyāhaṁ evaṁ vadāmi:
I say to them,

‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ dethā’ti.
‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’

Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti.
They agree, and do what I ask.

Yadā mayaṁ jānāma ‘kālaṅkato so puriso’ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ nillokema:
When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking,

‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
‘Hopefully we’ll see his soul escaping.’

Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
But we don’t see his soul escaping.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is how I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.7. Supinakaupamā
2.7. The Simile of the Dream

“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi.
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.

Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti?
Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”

“Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti.
“I do, sir.”

“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?
“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”

“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.
“I was.”

“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti?
“But did they see your soul entering or leaving?”

“No hidaṁ, bho kassapa”.
“No they did not.”

“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā.
“So if they couldn’t even see your soul entering or leaving while you were still alive,

Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā.
how could you see the soul of a dead man?

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo …pe…
“Can you prove it?”

“atthi, bho kassapa, pariyāyo …pe…
“I can.”

yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,

‘ayaṁ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.

imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Tyāhaṁ evaṁ vadāmi:
I say to them,

‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti.
‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’

Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti.
They agree, and do what I ask.

Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
So long as they are alive, they’re lighter, softer, more flexible.

Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca.
But when they die they become heavier, stiffer, less flexible.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is how I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.8. Santattaayoguḷaupamā
2.8. The Simile of the Hot Iron Ball

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya.
Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales.

Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya.
After some time, when it had cooled and become extinguished, they’d weigh it again.

Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti?
When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”

“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable.

Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.
But when it lacks heat and air—cooled and extinguished—it’s heavier, stiffer, and less workable.”

“Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible.

Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.
But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo …pe…
“Can you prove it?”

atthi, bho kassapa, pariyāyo …pe…
“I can.”

yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,

‘ayaṁ te, bhante, coro āgucārī;
‘Sir, this is a bandit, a criminal.

imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Tyāhaṁ evaṁ vadāmi:
I say to them,

‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’

Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti.
They agree, and do what I ask.

Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi:
When he’s nearly dead, I tell them to

‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
lay him on his back in hope of seeing his soul escape.

Te taṁ purisaṁ uttānaṁ nipātenti.
They do so.

Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
But we don’t see his soul escaping.

Tyāhaṁ evaṁ vadāmi:
I tell them to

‘tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha …
lay him bent over,

passena nipātetha …
to lay him on his side,

dutiyena passena nipātetha …
to lay him on the other side;

uddhaṁ ṭhapetha …
to stand him upright,

omuddhakaṁ ṭhapetha …
to stand him upside down;

pāṇinā ākoṭetha …
to strike him with fists,

leḍḍunā ākoṭetha …
stones,

daṇḍena ākoṭetha …
rods,

satthena ākoṭetha …
and swords;

odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
and to give him a good shaking in hope of seeing his soul escape.

Te taṁ purisaṁ odhunanti sandhunanti niddhunanti.
They do all these things.

Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
But we don’t see his soul escaping.

Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti.
For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field.

Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti.
The ear itself is present, and so are those sounds. Yet he does not experience that sense-field.

Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti.
The nose itself is present, and so are those smells. Yet he does not experience that sense-field.

Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti.
The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field.

Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti.
The body itself is present, and so are those touches. Yet he does not experience that sense-field.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is how I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.9. Saṅkhadhamaupamā
2.9. The Simile of the Horn Blower

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi.
Once upon a time, a certain horn blower took his horn and traveled to a borderland,

So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi.
where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.

Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi:
Then the people of the borderland thought,

‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
‘What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

Sannipatitvā taṁ saṅkhadhamaṁ etadavocuṁ:
They gathered around the horn blower and said,

‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
‘Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
‘The sound is made by this, which is called a horn.’

Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ:
They laid that horn on its back, saying,

‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.
‘Speak, good horn! Speak, good horn!’

Neva so saṅkho saddamakāsi.
But still the horn made no sound.

Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu:
Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying,

‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.
‘Speak, good horn! Speak, good horn!’

Neva so saṅkho saddamakāsi.
But still the horn made no sound.

Atha kho, rājañña, tassa saṅkhadhamassa etadahosi:
So the horn blower thought,

‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti.
‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’

Tesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi.
And as they looked on, he picked up the horn, sounded it three times, and took it away with him.

Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi:
Then the people of the borderland thought,

‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti.
‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’

Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti.
In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows ideas with the mind.

Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti.
But when it lacks life and warmth and consciousness it does none of these things.

Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
By this method, too, it ought to be proven that

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
“Even though Mister Kassapa says this, still I think that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

“Atthi pana, rājañña, pariyāyo …pe…
“Can you prove it?”

atthi, bho kassapa, pariyāyo …pe…
“I can.”

yathā kathaṁ viya, rājaññā”ti?
“How, exactly, chieftain?”

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,

‘ayaṁ te, bhante, coro āgucārī,
‘Sir, this is a bandit, a criminal.

imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’

Tyāhaṁ evaṁ vadāmi:
I say to them,

‘tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti.
‘Well then, sirs, cut open this man’s outer skin. Hopefully we might see his soul.’

Te tassa purisassa chaviṁ chindanti.
They cut open his outer skin,

Nevassa mayaṁ jīvaṁ passāma.
but we see no soul.

Tyāhaṁ evaṁ vadāmi:
I say to them,

‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti.
‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’

Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma.
They do so, but we see no soul.

Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
This is how I prove that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
there is no afterlife.”

2.10. Aggikajaṭilaupamā
2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati.
Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region.

Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi.
Then a caravan came out from a certain country.

Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi.
It stayed for one night not far from that ascetic’s hermitage, and then moved on.

Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi:
The ascetic thought,

‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.
‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’

Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ.
So he went, and he saw a little baby boy abandoned there.

Disvānassa etadahosi:
When he saw this he thought,

‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya;
‘It’s not proper for me to look on while a human being dies.

yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti.
Why don’t I bring this boy back to my hermitage, nurse him, nourish him, and raise him?’

Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi.
So that’s what he did.

Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji.
When the boy was ten or twelve years old, the ascetic had some business come up in the country.

Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca:
So he said to the boy,

‘icchāmahaṁ, tāta, janapadaṁ gantuṁ;
‘My dear, I wish to go to the country.

aggiṁ, tāta, paricareyyāsi.
Serve the sacred flame.

Mā ca te aggi nibbāyi.
Do not extinguish it.

Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti.
But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’

Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi.
And having instructed the boy, the ascetic went to the country.

Tassa khiḍḍāpasutassa aggi nibbāyi.
But the boy was so engrossed in his play, the fire went out.

Atha kho tassa dārakassa etadahosi:
He thought,

‘pitā kho maṁ evaṁ avaca:
‘My father told me to serve the sacred flame.

“aggiṁ, tāta, paricareyyāsi.

Mā ca te aggi nibbāyi.

Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī”ti.

Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti.
Why don’t I light it again and serve it?’

Atha kho so dārako araṇisahitaṁ vāsiyā tacchi:
So he chopped the bundle of drill-sticks with the hatchet, thinking,

‘appeva nāma aggiṁ adhigaccheyyan’ti.
‘Hopefully I’ll get a fire!’

Neva so aggiṁ adhigacchi.
But he still got no fire.

Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni:
He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking,

‘appeva nāma aggiṁ adhigaccheyyan’ti.
‘Hopefully I’ll get a fire!’

Neva so aggiṁ adhigacchi.
But he still got no fire.

Atha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṁ dārakaṁ etadavoca:
Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy,

‘kacci te, tāta, aggi na nibbuto’ti?
‘I trust, my dear, that the fire didn’t go out?’

‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi.
And the boy told him what had happened.

Tassa me etadahosi:

“pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi.

Mā ca te, tāta, aggi nibbāyi.

Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsīti.

Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti.

Atha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ:

“appeva nāma aggiṁ adhigaccheyyan”ti.

Nevāhaṁ aggiṁ adhigacchiṁ.

Araṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ:

“appeva nāma aggiṁ adhigaccheyyan”ti.

Nevāhaṁ aggiṁ adhigacchin’ti.

Atha kho tassa aggikassa jaṭilassa etadahosi:
Then the ascetic thought,

‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti.
‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’

Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca:
So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said,

‘evaṁ kho, tāta, aggi nibbattetabbo.
‘Dear boy, this is how to light a fire.

Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti.
Not the foolish and incompetent way you sought it so irrationally.’

Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi.
In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally.

Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Let go of this harmful misconception, chieftain, let go of it!

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
“Even though Mister Kassapa says this, still I’m not able to let go of that harmful misconception.

Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi:
King Pasenadi of Kosala knows my views, and so do foreign kings.

‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:

“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti.

Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:
If I let go of this harmful misconception, people will say,

‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’

Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and spite!”

2.11. Dvesatthavāhaupamā
2.11. The Simile of the Two Caravan Leaders

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi.
Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west.

So yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ.
Wherever they went they quickly used up the grass, wood, water, and the green foliage.

Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ.
Now, that caravan had two leaders, each in charge of five hundred wagons.

Atha kho tesaṁ satthavāhānaṁ etadahosi:
They thought,

‘ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ;
‘This is a large caravan of a thousand wagons.

te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ.
Wherever we go we quickly use up the grass, wood, water, and the green foliage.

Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma—
Why don’t we split the caravan in two halves?’

ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti.

Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.
So that’s what they did.

Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi.
One caravan leader, having prepared much grass, wood, and water, started the caravan.

Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca:
After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said,

‘kuto, bho, āgacchasī’ti?
‘Sir, where do you come from?’

‘Amukamhā janapadā’ti.
‘From such and such a country.’

‘Kuhiṁ gamissasī’ti?
‘And where are you going?’

‘Amukaṁ nāma janapadan’ti.
‘To the country named so and so.’

‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?
‘But has there been much rain in the desert up ahead?’

‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water.

Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.
Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’

Atha kho so satthavāho satthike āmantesi:
So the caravan leader addressed his drivers,

‘ayaṁ, bho, puriso evamāha:
‘This man says that

“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
there has been much rain in the desert up ahead.

Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā”ti.
He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.

Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṁ payāpethā’ti.
So let’s toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.’

‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṁ payāpesuṁ.
‘Yes, sir,’ the drivers replied, and that’s what they did.

Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
But in the caravan’s first campsite they saw no grass, wood, or water.

Dutiyepi satthavāse …
And in the second,

tatiyepi satthavāse …
third,

catutthepi satthavāse …
fourth,

pañcamepi satthavāse …
fifth,

chaṭṭhepi satthavāse …
sixth,

sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
and seventh campsites they saw no grass, wood, or water.

Sabbeva anayabyasanaṁ āpajjiṁsu.
And all fell to ruin and disaster.

Ye ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi.
And the men and beasts in that caravan were all devoured by that non-human spirit.

Aṭṭhikāneva sesāni.
Only their bones remained.

Yadā aññāsi dutiyo satthavāho:
Now, when the second caravan leader knew that

‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi.
the first caravan was well underway, he prepared much grass, wood, and water and started the caravan.

Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca:
After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said,

‘kuto, bho, āgacchasī’ti?
‘Sir, where do you come from?’

‘Amukamhā janapadā’ti.
‘From such and such a country.’

‘Kuhiṁ gamissasī’ti?
‘And where are you going?’

‘Amukaṁ nāma janapadan’ti.
‘To the country named so and so.’

‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?
‘But has there been much rain in the desert up ahead?’

‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water.

Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.
Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’

Atha kho so satthavāho satthike āmantesi:
So the caravan leader addressed his drivers,

‘ayaṁ, bho, puriso evamāha:
‘This man says that

“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
there has been much rain in the desert up ahead.

Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha; mā yoggāni kilamitthā”ti.
He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.

Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma.
But this person is neither our friend nor relative. How can we proceed out of trust in him?

Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṁ payāpetha.
We shouldn’t toss out any grass, wood, or water, but continue with our goods laden as before.

Na no purāṇaṁ chaḍḍessāmā’ti.
We shall not toss out any old stock.’

‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṁ payāpesuṁ.
‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.

Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
And in the caravan’s first campsite they saw no grass, wood, or water.

Dutiyepi satthavāse …
And in the second,

tatiyepi satthavāse …
third,

catutthepi satthavāse …
fourth,

pañcamepi satthavāse …
fifth,

chaṭṭhepi satthavāse …
sixth,

sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
and seventh campsites they saw no grass, wood, or water.

Tañca satthaṁ addasaṁsu anayabyasanaṁ āpannaṁ.
And they saw the other caravan that had come to ruin.

Ye ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ.
And they saw the bones of the men and beasts who had been devoured by that non-human spirit.

Atha kho so satthavāho satthike āmantesi:
So the caravan leader addressed his drivers,

‘ayaṁ kho, bho, sattho anayabyasanaṁ āpanno, yathā taṁ tena bālena satthavāhena pariṇāyakena.
‘This caravan came to ruin, as happens when guided by a foolish caravan leader.

Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti.
Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’

‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena.
‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.

Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho.
In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader.

Yepi tava sotabbaṁ saddhātabbaṁ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā.
And those who think you’re worth listening to and trusting will also come to ruin, like the drivers.

Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Let go of this harmful misconception, chieftain, let go of it!

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
“Even though Mister Kassapa says this, still I’m not able to let go of that harmful misconception.

Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:
King Pasenadi of Kosala knows my views, and so do foreign kings.

“itipi natthi paro loko …pe… vipāko”’ti.

Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:

‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti.

Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and spite!”

2.12. Gūthabhārikaupamā
2.12. The Simile of the Dung-Carrier

“Tena hi, rājañña, upamaṁ te karissāmi.
“Well then, chieftain, I shall give you a simile.

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi.
Once upon a time, a certain swineherd went from his own village to another village.

Tattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ.
There he saw a large pile of dry dung abandoned.

Disvānassa etadahosi:
He thought,

‘ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṁ;
‘This pile of dry dung can serve as food for my pigs.

yannūnāhaṁ ito sukkhagūthaṁ hareyyan’ti.
Why don’t I carry it off?’

So uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā agamāsi.
So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way.

Tassa antarāmagge mahāakālamegho pāvassi.
While on his way a large sudden storm poured down.

So uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ ādāya agamāsi.
Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.

Tamenaṁ manussā disvā evamāhaṁsu:
When people saw him they said,

‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti.
‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’

‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti.
‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’

Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi.
In the same way, chieftain, you seem like the dung carrier in the simile.

Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Let go of this harmful misconception, chieftain, let go of it!

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
“Even though Mister Kassapa says this, still I’m not able to let go of that harmful misconception.

Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi:
King Pasenadi of Kosala knows my views, and so do foreign kings.

‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:

“itipi natthi paro loko …pe… vipāko”’ti.

Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:

‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.

Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and spite!”

2.13. Akkhadhuttakaupamā
2.13. The Simile of the Gamblers

“Tena hi, rājañña, upamaṁ te karissāmi,
“Well then, chieftain, I shall give you a simile.

upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, dve akkhadhuttā akkhehi dibbiṁsu.
Once upon a time, two gamblers were playing with dice.

Eko akkhadhutto āgatāgataṁ kaliṁ gilati.
One gambler, every time they made a bad throw, swallowed the dice.

Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:
The second gambler saw him, and said,

‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti.
‘Well, my friend, you’ve won it all! Give me the dice, I will roll them.’

‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi.
‘Yes, my friend,’ the gambler replied, and gave them.

Atha kho so akkhadhutto akkhe visena paribhāvetvā taṁ akkhadhuttaṁ etadavoca:
Then the gambler soaked the dice in poison and said to the other,

‘ehi kho, samma, akkhehi dibbissāmā’ti.
‘Come, my friend, let’s play dice.’

‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi.
‘Yes, my friend,’ the other gambler replied.

Dutiyampi kho te akkhadhuttā akkhehi dibbiṁsu.
And for a second time the gamblers played with dice.

Dutiyampi kho so akkhadhutto āgatāgataṁ kaliṁ gilati.
And for the second time, every time they made a bad throw, that gambler swallowed the dice.

Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ dutiyampi āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:
The second gambler saw him, and said,

‘Littaṁ paramena tejasā,
‘The man swallows the dice without realizing

Gilamakkhaṁ puriso na bujjhati;
they’re smeared with burning poison.

Gila re gila pāpadhuttaka,
Swallow, you damn cheat, swallow!

Pacchā te kaṭukaṁ bhavissatī’ti.
Soon you’ll know the bitter fruit!’

Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi.
In the same way, chieftain, you seem like the gambler in the simile.

Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Let go of this harmful misconception, chieftain, let go of it!

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
“Even though Mister Kassapa says this, still I’m not able to let go of that harmful misconception.

Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi:
King Pasenadi of Kosala knows my views, and so do foreign kings.

‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:

“itipi natthi paro loko …pe… vipāko”’ti.

Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:

‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.

Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
I shall carry on with this view out of anger, contempt, and spite!”

2.14. Sāṇabhārikaupamā
2.14. The Simile of the Man Who Carried Hemp

“Tena hi, rājañña, upamaṁ te karissāmi,
“Well then, chieftain, I shall give you a simile.

upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, rājañña, aññataro janapado vuṭṭhāsi.
Once upon a time, the inhabitants of a certain country emigrated.

Atha kho sahāyako sahāyakaṁ āmantesi:
Then one friend said to another,

‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṁ adhigaccheyyāmā’ti.
‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’

‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paccassosi.
‘Yes, my friend,’ the other replied.

Te yena so janapado, yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu, tattha addasaṁsu pahūtaṁ sāṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:
They went to that country, and to a certain deserted village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other,

‘idaṁ kho, samma, pahūtaṁ sāṇaṁ chaḍḍitaṁ, tena hi, samma, tvañca sāṇabhāraṁ bandha, ahañca sāṇabhāraṁ bandhissāmi, ubho sāṇabhāraṁ ādāya gamissāmā’ti.
‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’

‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṁ bandhitvā te ubho sāṇabhāraṁ ādāya yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.
‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another deserted village.

Tattha addasaṁsu pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:
There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other,

‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ, idaṁ pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ.
‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for!

Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇabhāraṁ chaḍḍessāmi, ubho sāṇasuttabhāraṁ ādāya gamissāmā’ti.
Well then, my friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’

‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’

Atha kho so sahāyako sāṇabhāraṁ chaḍḍetvā sāṇasuttabhāraṁ ādiyi.
So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread.

Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.
They went to another deserted village.

Tattha addasaṁsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṁ āmantesi:
There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other,

‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā, imā pahūtā sāṇiyo chaḍḍitā.
‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for!

Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇasuttabhāraṁ chaḍḍessāmi, ubho sāṇibhāraṁ ādāya gamissāmā’ti.
Well then, my friend, let’s abandon our bundles, and both take a bundle of hemp cloth and go on.’

‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’

Atha kho so sahāyako sāṇasuttabhāraṁ chaḍḍetvā sāṇibhāraṁ ādiyi.
So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth.

Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.
They went to another deserted village.

Tattha addasaṁsu pahūtaṁ khomaṁ chaḍḍitaṁ, disvā …pe…
There they saw a pile of flax, and by turn,

pahūtaṁ khomasuttaṁ chaḍḍitaṁ, disvā …
linen thread,

pahūtaṁ khomadussaṁ chaḍḍitaṁ, disvā …
linen cloth,

pahūtaṁ kappāsaṁ chaḍḍitaṁ, disvā …
silk,

pahūtaṁ kappāsikasuttaṁ chaḍḍitaṁ, disvā …
silk thread,

pahūtaṁ kappāsikadussaṁ chaḍḍitaṁ, disvā …
silk cloth,

pahūtaṁ ayaṁ chaḍḍitaṁ, disvā …
iron,

pahūtaṁ lohaṁ chaḍḍitaṁ, disvā …
copper,

pahūtaṁ tipuṁ chaḍḍitaṁ, disvā …
tin,

pahūtaṁ sīsaṁ chaḍḍitaṁ, disvā …
lead,

pahūtaṁ sajjhaṁ chaḍḍitaṁ, disvā …
silver,

pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:
and gold abandoned. Seeing it, one friend said to the other,

‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā sāṇiyo vā khomaṁ vā khomasuttaṁ vā khomadussaṁ vā kappāsaṁ vā kappāsikasuttaṁ vā kappāsikadussaṁ vā ayaṁ vā lohaṁ vā tipuṁ vā sīsaṁ vā sajjhaṁ vā, idaṁ pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ.
‘This pile of gold is just what we wanted all those other things for!

Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sajjhabhāraṁ chaḍḍessāmi, ubho suvaṇṇabhāraṁ ādāya gamissāmā’ti.
Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’

‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’

Atha kho so sahāyako sajjhabhāraṁ chaḍḍetvā suvaṇṇabhāraṁ ādiyi.
So one friend abandoned their bundle of silver and picked up a bundle of gold.

Te yena sako gāmo tenupasaṅkamiṁsu.
Then they returned to their own village.

Tattha yo so sahāyako sāṇabhāraṁ ādāya agamāsi, tassa neva mātāpitaro abhinandiṁsu, na puttadārā abhinandiṁsu, na mittāmaccā abhinandiṁsu, na ca tatonidānaṁ sukhaṁ somanassaṁ adhigacchi.
When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account.

Yo pana so sahāyako suvaṇṇabhāraṁ ādāya agamāsi, tassa mātāpitaropi abhinandiṁsu, puttadārāpi abhinandiṁsu, mittāmaccāpi abhinandiṁsu, tatonidānañca sukhaṁ somanassaṁ adhigacchi.
But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.

Evameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi.
In the same way, chieftain, you seem like the hemp-carrier in the simile.

Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Let go of this harmful misconception, chieftain, let go of it!

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”

3. Saraṇagamana
3. Going for Refuge

“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho.
“I was delighted and satisfied with your very first simile, Mister Kassapa!

Api cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.
Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way.

Abhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa.
Excellent, Mister Kassapa! Excellent!

Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Kassapa has made the teaching clear in many ways.

Esāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ kassapo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
From this day forth, may Mister Kassapa remember me as a lay follower who has gone for refuge for life.

Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
Mister Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”

4. Yaññakathā
4. On Sacrifice

“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.
“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.

Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya.
Suppose a farmer was to enter a wood taking seed and plough.

So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni.
And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept.

Devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.
And the heavens don’t provide enough rain when needed.

Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”

“No hidaṁ, bho kassapa”.
“No, Mister Kassapa.”

“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.

Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.

Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya.
Suppose a farmer was to enter a wood taking seed and plough.

So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni.
And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept.

Devo ca kālena kālaṁ sammādhāraṁ anuppaveccheyya.
And the heavens provide plenty of rain when needed.

Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”

“Evaṁ, bho kassapa”.
“Yes, Mister Kassapa.”

“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti.
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”

5. Uttaramāṇavavatthu
5. On the Brahmin Student Uttara

Atha kho pāyāsi rājañño dānaṁ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ.
Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, nomads, and beggars.

Tasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni ca vatthāni guḷavālakāni.
At that offering such food as rough gruel with pickles was given, and rough clothes with knotted fringes.

Tasmiṁ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi.
Now, it was a brahmin student named Uttara who organized that offering.

So dānaṁ datvā evaṁ anuddisati:
When the offering was over he referred to it like this,

“imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti.
“Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”

Assosi kho pāyāsi rājañño:
Pāyāsi heard of this,

“uttaro kira māṇavo dānaṁ datvā evaṁ anuddisati:

‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti.

Atha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca:
so he summoned Uttara and said,

“saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi:
“Is it really true, dear Uttara, that you referred to the offering in this way?”

‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti?

“Evaṁ, bho”.
“Yes, sir.”

“Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi:
“But why?

‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti?

Nanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti?
Don’t we who seek merit expect some result from the offering?”

“Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñjituṁ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṁ pādāpi na iccheyya samphusituṁ, kuto paridahituṁ.
“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also rough clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear.

Bhavaṁ kho panamhākaṁ piyo manāpo, kathaṁ mayaṁ manāpaṁ amanāpena saṁyojemā”ti?
Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”

“Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi.
“Well then, dear Uttara, set up an offering with the same kind of food that I eat,

Yādisāni cāhaṁ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti.
and the same kind of clothes that I wear.”

“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi.
“Yes, sir,” replied Uttara, and did so.

Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.

Atha kho pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajji suññaṁ serīsakaṁ vimānaṁ.
So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of sirisa wood.

Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ.
But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.

6. Pāyāsidevaputta
6. The God Pāyāsi

Tena kho pana samayena āyasmā gavampati abhikkhaṇaṁ suññaṁ serīsakaṁ vimānaṁ divāvihāraṁ gacchati.
Now at that time Venerable Gavampati would often go to that empty sirisa palace for the day’s meditation.

Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṁ gavampatiṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho pāyāsiṁ devaputtaṁ āyasmā gavampati etadavoca:
Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him,

“kosi tvaṁ, āvuso”ti?
“Who are you, reverend?”

“Ahaṁ, bhante, pāyāsi rājañño”ti.
“Sir, I am the chieftain Pāyāsi.”

“Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi:
“Didn’t you have the view that

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”

“Saccāhaṁ, bhante, evaṁdiṭṭhiko ahosiṁ:
“It’s true, sir, I did have such a view.

‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.

Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti.
But Venerable Kassapa the Prince dissuaded me from that harmful misconception.”

“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṁ upapanno”ti?
“But the student named Uttara who organized that offering for you—where has he been reborn?”

“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.
“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.

Ahaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.
But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty sirisa palace.

Tena hi, bhante gavampati, manussalokaṁ gantvā evamārocehi:
So, sir, when you’ve returned to the human realm, please announce this:

‘sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.
‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs.

Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.
The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of sirisa.

Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan’”ti.
But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”

Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi:
So when Venerable Gavampati returned to the human realm he made that announcement.

“sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.

Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.

Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan”ti.

Pāyāsisuttaṁ niṭṭhitaṁ dasamaṁ.

Mahāvaggo niṭṭhito.

Tassuddānaṁ

Mahāpadāna nidānaṁ,

nibbānañca sudassanaṁ;

Janavasabha govindaṁ,

samayaṁ sakkapañhakaṁ;

Mahāsatipaṭṭhānañca,

pāyāsi dasamaṁ bhave.

Mahāvaggapāḷi niṭṭhitā.